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Pagans Are A Conquered People

By James Lindenschmidt

We Pagans are a conquered people. Our people have been systematically tortured, murdered, domesticated, and exploited. Our tribes have been displaced and scattered; we now live in tiny, redundant, inefficient and resource-hungry enclosure-cages creating an illusion of self-sufficiency and rugged individualism, while plugged in to the matrix with its feeding-tubes and thought-machine programs. Our traditions of dwelling with nature have been mutated, assimilated into the dominant culture of exploitation and resource extraction. Our gods have been relegated from vibrant, living beings and companions in relationship with us to mere characters in old, forgotten stories. Our magic and wonder have been dismissed as superstition, while the hegemony of the laboratory masquerades as wisdom, replacing Truth with mere facts. Our sacred connections to the land and its ecosystems have been severed, made so abstract that only a tiny handful of us could survive away from the infrastructures of civilization for more than a few days, or only a few hours in adverse conditions.

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We Polytheists Are the Biggest Threat to Polytheism

By Galina Krasskova

[Snip] I’ve been really disturbed lately with certain trends I see in the polytheist communities and it’s taken me over a month to really parse out why. I mean, I support a great deal of the social activism that I see going on within our various communities. I think our commitment to our traditions and our Gods should spur us to speak up and oppose injustice. Yet more and more, as the polytheist communities turn into political, activist, or social justice communities I find myself agitated. It finally dawned on me tonight why.

Social activism is a good and necessary thing. I think we should be calling out injustice when we see it. I think we should be fighting to make changes in our world. These are necessary things because we are part of a human community that is slowly being bled dry, that is being oppressed on so many levels that it boggles the mind. I think we have an obligation to fight for change. That work is not devotion and that work is not religion. That work is part of being an engaged human being.

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How to Find and Join a Coven

By Thorn Mooney

[Snip] There are all kinds of covens. Beyond that, there are all kinds of ways to practice witchcraft. Each attracts particular kinds of people with particular interests and goals. Knowing who you are and what you want are key to finding a good match while looking for a group.

Do you want something formal, with a lineage you can trace to a significant historical figure or movement? Do you want a group of best friends, learning and exploring on equal terms? Do you want to only circle with a particular demographic of people (only women, for example)? Do you want the opportunity to include your children? How do you feel about working skyclad? Having alcohol or drugs in circle? Indoors or outdoors? Closeted or a focal point of the local community?

These are just some of the questions you should begin asking yourself. Others are more practical: What will my schedule allow? How far do I have to travel? Will my spouse support my choice?

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Satet – Goddess of the Nile

Ancient Egypt Online

Satet (also known as Setet, Sathit, Satit, Sati, Setis or Satis) was an archer-goddess of the Nile cataracts. Her name comes from the term “sat” (to shoot, to eject, to pour out, to throw). It is often translated as “She Who Shoots (Arrows)” in relation to her aspect as a goddess of the hunt, or “She who Pours” with reference to her role in the innundation and her guardianship over the Nile cataracts. Her name was originally written with the hieroglyph for a shoulder knot. . .but this was later replaced by the sign representing a cow´s skin pierced by an arrow. . . .

As a warrior goddess, she protected the pharaoh and the southern borders of ancient Egypt and in her role as a goddess of fertility she caused the innundation and purified the deceased with water from the underworld (the mythical source of the Nile). Satet is described in the Pyramid Texts performing this service for the king.

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The Astral Journey: Where the Mystic and Magician Meet

By K. Herschel

[Snip] General Conception of Astral Projection:

When it comes to Astral Traveling, or Astral Projection, or Traveling in the Spirit Vision or Body of Light (or any other term you prefer) mysticism and magic meet. This meeting is, as almost all such meetings are, an uneasy one. The terrain of this unease can be mapped in much contemporary distaste for the metaphysical baggage that goes along with the theory of Astral Projection. Many would prefer to dismiss it as purely subjective, and thus consign it purely to the mystical realm in the worst way. For now I will remain neutral as to the metaphysical claims which undergird the basic conception of the astral but will explore the topic a bit later.

The basic conception of Astral Projection bridges mysticism and magic by proposing an experience in which the subjectivity of the practitioner can, through a form of meditative practice, get outside of its subjectivity and into an objective archetypal realm. This can be thought of either in terms of out of body experiences in which one can travel mentally in the objective world or in terms of theories of the Astral planes which represent deeper or higher levels of reality accessible only in the subtle astral body. The idea, then, is simple. Astral traveling represents the achievement of the objective by means of the subjective. (At the risk of losing to “to long, didn’t read” crowd: For those interested in a general introduction to the methods of Astral Travel please read below. For those more interested in a discussion of the metaphysics of astral traveling please skip past the methods to the next section. Or everyone could read both.)

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Sorting Out the Sheep from the Goats

By Nick Farrell

[Snip] One of the difficult issues that a modern occult group faces is “who do you let in” which actually comes out as “who don’t you like.” The modern “new age” theory is that everyone should be let in unless you can find a damn fine reason not to. However his is not entirely true. There are some people who should not be allowed into an esoteric group until they have mastered some fairly basic skills and some will find the work actually dangerous.

Mental illness

On my Facebook group were talking earlier about being excluded from occult groups for mental illness – and it is true that in some cases there are types of mental illness which will be exacerbated by esoteric techniques. There is no reason if a person is careful (and they are self-aware enough of their problems) that they can navigate through their illness and an occult path. However they have to be aware of the risks and will sometimes have to rely on others to tell them to back off for a bit. But this applies to so called “sane people” too.

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Towards a Pagan Politics

By Kadmus

We all must begin in our own way. How does a pagan address capitalism?

To answer this question I feel the need to make clear and sure the foundation of my own views on paganism’s relation to politics. If, as pagans, we are called to a social mission and not just a spiritual one then we must get clear on how the one translates into the other. So, I will attempt here to investigate the meeting of politics and paganism in preparation for more concrete adventures later. So let us go and see what wars amongst the gods settled by human juries, the imperialism of Athens and Rome, and the community councils of the Akan people can teach us about where and who we are.

Politics and Metaphysics

Each aspect of our lives reflects, whether we see it or not, our deepest beliefs about the nature of reality and the place of humans within it. Our ethics, our politics, our religion all enshrine our most basic grasp of what exists and how these existents relate to each other. It is tempting to think that religion has, or need have, nothing to do with politics. Yet every politics rests on an ethics, a belief about the nature of right and wrong or, even more basically, a belief about the nature of the good life and every ethics is based on a metaphysics. Until we have some ideas about what the universe is like we cannot know how we are to live in it and amongst one another. Often our metaphysical commitments are most clear in our religion and, to that extent, religion and politics are inseparable.

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Jesus the Magician, by Morton Smith

Reviewed by Gesigewigu’s

[Snip] This book does an excellent job of appealing to both “scholarship and literate laity,”1 both in structure and content. The breakdown of the book is clearly outlined so you can see how Smith will tackle the subject in a way that makes the text flow seamlessly, starting with the details of Jesus’ life, his miracles and magick as outlined in the gospels and in Jewish and Pagan sources, moving into what it means to be a magician and comparing that term between Biblical and non-Biblical sources.

A central point of Smith’s work, as evidenced by the title, is the idea that Jesus would have been considered a magician at the time by the common person, and that the separation of religious miracle and magick was something emphasized later in order to distinguish Jesus from others. Most people in any magical community will be familiar with this (non)division, but for the secular or Christian audience, it’s a point worth exploring. To illustrate these similarities Smith looks at the miracles attributed to Jesus, and then looks at magical texts (such as the Greek Magical Papyri) and other hagiographies (such as The Life of Apollonius) to show how the same themes, the same expressions, and the same miracles show up across these sources. Healing, exorcisms, controlling the weather, talking with and raising the dead — all of these are attributed to Jesus, but also to any competent magician of his era, and Smith shows how this plays out in the depiction of Jesus in his life and after.

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The Sources of Magical Power, Part Two

By John Michael Greer

Last month’s survey of sources of magical power in the Western tradition covered a lot of ground, and it’s probably going to be helpful to summarize before we proceed. Until the middle years of the nineteenth century, there were broadly speaking two major theories among operative mages about how magic works and where the power comes from. There was the ancient and widespread belief that magic is about getting disembodied beings of various kinds to do things for you, and there was the not quite as ancient and not quite as widespread belief that magic is about tapping into the same flows of creative energy in the cosmos that astrologers track.

In the Middle Ages, scholars talked knowledgeably about goetia and magia, which were the respective Latin terms for these two approaches. You’ll find the same distinction in modern scholarly writings such as D.P. Walker’s Spiritual and Demonic Magic from Ficino to Campanella—Walker here meant “spiritual” and “demonic” in their precise Renaissance Latin senses, with spiritus meaning our old friend the Astral Light, and daemon any disembodied being who wasn’t either a ghost or a god. It’s almost impossible to make sense of the older works of magical philosophy unless you keep the distinction in mind: is magic a natural process that simply works with the flows of energy that sustain the world anyway, or is it a supernatural process that cajoles or coerces nonhuman intelligences into serving as your labor force? Depending on the specific book you’re reading, it could be either or both.

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Pythagoreans and the Golden Dawn

By Nick Farrell

The triangle refers to the supernal triad formed by the Kether, Chokmah Binah spheres but that does not explain the Red Cross. So lets look at something else.

The tetractys was a triangle symbol which was considered holy by the Pythagoreans. It showed the whole of created matter as a series of ten dots.

The first dot represented the One Thing, the Second the Duality, the Third the Mediating World Soul and the fourth the four elements of the material word. Now the central dot was the most important as it represented the mediating influence of the World Soul from the upper to the lower words. At the time of the Chaldean Oracles this role belonged to Hekate, but was similar to that of the Cosmic Christ.

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